PARACAS CULTURE: DISCOVERY, HISTORY, LOCATION, CULTURE, ECONOMY - HISTORY - 2025

The Paracas culture was a pre-Columbian civilization located in the current province of Pisco, in Peru. It is estimated that its development took place between 700 BC. C. and 200 d. C. Within the historical division used by scholars, those years are within the Upper Formative period or Early Horizon.

The discovery of the first remains belonging to this culture was made by the archaeologist Julio C. Tello, in 1925. The first site was made up of a cemetery, in Cerro Colorado. Later, Trello himself found a new graveyard, this time in Wari Kayan.

Elongated paracas skulls exposed in the Regional Museum of Ica - Source: Marcin Tlustochowicz under the Creative Commons Attribution 2.0 Generic license

Tello, after studying all the remains found, affirmed that the Paracas culture was divided into two different phases. The first was baptized as Paracas-caverns, while the second received the name Paracas-necropolis. However, today many archaeologists believe that this second phase was part of another culture, the Topará.

The Paracas civilization had an aristocratic and theocratic government. Its economy was mainly agricultural, an activity in which irrigation techniques stand out. Likewise, they took great advantage of fishing. On the other hand, this town was recognized for its ability to work textiles, as well as for trepanning and lengthening skulls.

Discovery

Julio Tello

The discovery of the Paracas culture was made by the famous Peruvian archaeologist Julio César Tello. In his works he was accompanied by Toribio Mejía Xesspe. The first finds took place in 1925.

Tello had visited the Paracas peninsula on several occasions between 1923 and 1925. On one of those expeditions he found a necropolis with more than 400 mummies, all with their funerary wrappings.

Archaeologists spent 20 years studying in depth all the remains found. Their excavations in the various sites that they discovered allowed them to know how the Paracas buried, their textile works and some of their customs and beliefs.

First archaeological camp

Tello's first encounter with the Paracas culture took place in July 1925. The archaeologist was, together with Mejía Xesspe, in the Paracas bay, south of Pisco. In August of that year, both scholars set up the first archaeological camp.

That first camp was dedicated to studying a cemetery that Tello had found in Cerro Colorado. At first, archaeologists discovered about 39 pit-shaped tombs, which Tello called caverns. In them he found burial bundles, wrapped in high quality cloaks and surrounded by pottery, hunting weapons, animal skins and food.

Dating techniques resulted in these remains dating from 500 BC. C., approximately.

Wari kayan

Two years after finding the first cemetery, Tello and Mejía Xesspe made a new find. It was another cemetery, this time located in Wari Kayan, near Cerro Colorado.

The researcher baptized the new funerary complex as Paracas-Necropolis. There he found 429 bodies, also mummified. Each of the mummies was wrapped in various mantles, some very beautifully decorated.

Tello even found a third cemetery on the Paracas peninsula, which he named Arena Blanca or Cabeza Larga. This last name referred to the presence of elongated skulls. Although many of the tombs had been looted, archaeologists were able to find the remains of underground dwellings.

Origin and history

The origin of this culture dates back to the Upper Formative period, also called the Early Horizon. The Paracas remains found by Tello have allowed us to affirm that this culture developed between 700 BC. C. and 200 a. C., approximately. This supposes that it was contemporary to the Chavín culture, located in the north of Peru.

The Paracas civilization was the predecessor of the Nazca culture. The study of the remains confirm that there was a very clear affinity between both civilizations.

The knowledge of the history of the Paracas culture comes, for the most part, from the study of the remains found in Cerro Colorado. Tello himself established the existence of two phases in this civilization.

Temporal division according to Tello

The division into phases of this culture carried out by Tello is based on the different funeral customs of each of the sites. Thus, the archaeologist came to the conclusion that there must have been two phases:

- Paracas Cavernas: this would have started in 800 BC. C. and would have lasted until 100 a. It would be the same of the remains found on the north slope of Cerro Colorado.

- Paracas Necropolis: the start date, according to Tello, would be 100 BC. C. and its completion in 200 d. C. It would correspond to the Wari Kayan settlements, in the southeast area of ​​the bay.

This division is not clear to other archaeologists. It is not known, for example, if the dates of both phases are correct or if they took place at the same time. Some authors even doubt about the existence of the Paracas Necropolis and affirm that it could be, in reality, the beginning of the Topara or Nasca Culture.

Paracas Caverns

According to the classical division elaborated by Tello, this was the oldest period of the Paracas culture. In the remains found, a clear influence of the Chavín culture can be observed, especially in ceramics.

The main settlement during this phase was located in the rock of Tajahuana, located on the shore of the Ica. A fortified settlement was built there, two hundred meters above the level of the surrounding farmland. Likewise, houses have been found on the slopes of the hill.

The tombs of this period were underground, carved into the rocks with an inverted cup shape. Its depth reached six meters. The bodies have been found mummified and some have skulls with trepanations or deformations.

In Cerro Colorado, bodies of men and women of different ages were found. The custom was to place the corpses in the fetal position. All of them were wrapped in cloaks, some simple and others highly decorated with animal or geometric figures of various colors.

The study of the remains have led archaeologists to affirm that the majority of the population was dedicated to agriculture, although war and religion also had a very large presence. The discovery of various musical instruments suggests that ceremonies and festivities were held.

Paracas necropolis

The Paracas necropolis phase developed in the Topará ravine, near the Pisco River and on the Paracas peninsula.

One of the great differences with the Paracas-caverns period is the form of the burials. In this case, as the name of the phase indicates, the cemeteries were authentic necropolises, with a large number of underground chambers.

Those chambers could hold quite a few bodies. According to archaeologists, the largest belonged to specific families or clans, which used them to bury their members for several generations.

The mummies were buried dressed in their best clothes. Next to them were placed ceremonial and symbolic objects and food. In all, 429 corpses were found wrapped in splendidly embroidered cloth. Experts consider that the ornaments of each mummy indicate the social class to which it belonged.

Geographical and temporal location

Paracas is considered by historians as one of the most important cultures of pre-Columbian times in Peru. More than for its temporary duration, between the years 700 a. C. and 200 d. C., for the influence it had on later civilizations.

As noted, the origin of the Paracas took place during the Upper Formative or early Horizon period.

Geographic location

The main settlements of this culture were located on the peninsula that ended up giving the civilization its name: Paracas. Likewise, remains have also been found between the Ica and Pisco rivers, in present-day Peru.

The investigations carried out confirm that during their period of greatest expansion, the Paracas reached Chincha, in the north, and Yauca (Arequipa), in the south.

Although not all experts agree, many believe that its main center was located in Tajahuana, in the Ica valley. This consisted of a fortified town that had been built on the top of a hill to facilitate its defense.

Culture

The Paracas civilization was one of the most complex in all of South America. The main hypothesis about the origin of its name affirms that it comes from the Quechua "para-ako", which means "sand falling on the rain".

Another theory, with fewer followers, indicates that the term Paracas comes from the kauki, a language of the region. The meaning of this word is "people with a big forehead", which could refer to the custom of this culture to lengthen the skulls.

This town stood out, in addition to cranial deformations, for its textiles, ceramics, crafts and funeral rites.

Cranial deformations

One of the discoveries that allowed us to know an important custom of the Paracas culture was that made in 1928 by Julio Trello. It was a cemetery with graves full of elongated skulls.

In total, more than 300 skulls with this characteristic appeared. According to the researchers, the bone structure had been intentionally deformed to flatten the head.

Apparently, the Paracas used bandages or pieces of wood to deform the skulls of babies, since these have the softest bones. The child's head was pressed with the wooden plates, in a process that could be lengthened until the child was two years old.

The reasons for this practice are not fully known. The most accepted theory is that it served to distinguish the social group from the individual, especially when they belonged to the upper class. Nor is it ruled out that it had some religious or magical meaning.

Clothing

The Paracas developed an important textile industry. For this reason, it is not surprising that their clothes stood out for the richness of the fabrics and the color of their cloaks. Social class played an important role when it came to dressing, since the most privileged always wore more elaborate clothes.

The women of this culture wore miniponchos called unku. These consisted of a series of rectangular blankets that were folded in two and sewn on the sides. Likewise, they used to wear a small skirt.

The hair was covered with a richly decorated sash. This was placed as if it were a turban and a cloak was added that covered the entire back and reached the calves.

The men, for their part, wore loincloths or waras and a kilt. All the garments were made with cotton and wool.

Writing

The Paracas culture did not develop any traditional writing system. However, Dr. Victoria de la Jara has developed a hypothesis that states that they could use a similar communication method.

This researcher affirms that the Paracas used their tissues (tokapus) to communicate. Its base would be the pallar sign in its tissues.

If true, this would be the first writing-like system created in America. The hypothesis maintains that it would have influenced the Nazca and Mochica cultures and that, later, it would have completely disappeared.

Economy

The economy of the Paracas culture was characterized by the clear division of labor. This allowed highly specialized activities to develop, especially in agriculture and the textile industry.

The two main economic activities were agriculture and fishing. In order to take advantage of the first, they needed to improve the fertility of the land and build irrigation canals. Their main crops were cotton and corn.

Irrigation

The climate of the Paracas peninsula was not at all conducive to agriculture. It is the most desert area of ​​the entire Peruvian coast, with very high temperatures, little rainfall and rivers with a very irregular flow. However, the members of this civilization managed to overcome these difficulties and take great advantage of their crops.

In order to achieve good harvests, the Paracas had to acquire a great command of irrigation techniques. Thus, they took advantage of all the existing water reserves, both underground and surface. Through irrigation canals, they diverted the riverbeds to reach their farmland.

On the other hand, they also used a technique called wachaque or sunken chakra. This consists of eliminating the surface layer of the dry lands and exposing the subsoil layer, more humid.

Use of guano

The fertility of the land did not depend only on water, but it was necessary to feed the land with compost.

The Paracas civilization soon learned to use guano from bird droppings. This product was an excellent material for fertilizing the land and improving crops.

With its use, the harvests were more abundant and the Paracas stood out for obtaining large amounts of cotton, pallar and corn even in such a desert terrain.

Commerce

The Paracas settlements were located near the coast, which allowed them to take great advantage of marine products. Thanks to that, their diet was rich in fish and shellfish.

On the other hand, this town developed navigation techniques that they used to trade with coastal towns, such as the Chincha. The trade was not limited only to the coast, but they also created routes through the mountains.

The products that they used the most in their exchanges were cotton and salt. In exchange, the Paracas got wool and dyes, items widely used in their textile production and for ceramics.

Religion

The religion of this culture was very similar to that of Chavín. An important difference between the two was that the Paracas had a main god called Kon or Hidden God.

Kon was worshiped as the god of water or rain. Given the dry climate of the region, it was of great importance to keep this god happy and for the rains to come.

Similarly, Kon was regarded as their creative deity. He was depicted wearing feline masks and flying, as well as carrying trophy heads, food, and a staff. Apart from this representation, only his head could also appear, with very prominent eyes.

On the other hand, the Paracas believed in life after death. Their funeral practices and the mummification of bodies prove the importance they attached to that fact.

It is also assumed that within their religious rites there was the sacrifice of human beings and animals.

Urpayhuachac

Although Kon was the main god, the Paracas also worshiped other divinities. One of the most important was Urpayhuachac, wife of the lord of the night, Paracas Pachacamac.

The Paracas believed that this goddess raised fish in ponds located near the sea. A legend related that one day, when she was not there, the god Cuniraya came to those ponds and threw all the fish into the sea.

From that moment on, the sea was filled with fish and human beings could benefit.

Funeral rites in Paracas Cavernas

Tello chose the name Paracas-cavernas because of the way in which the dead were buried.

The Paracas-caverns tombs were found in the subsoil. The Paracas had had to dig holes in the shape of an inverted cup that were twenty feet deep. The bodies were placed in them, all in a fetal position.

These tombs were communal, but it is unknown if each belonged to the same family.

Burials in Paracas Necropolis

The cemeteries of this phase were built in a rectangular shape. Dozens of bundles could be buried in them, always a few meters deep.

Unlike what happened in the Paracas-cavernas, the tombs of this phase formed authentic necropolis, with burial chambers of great size and capacity.

Research has shown that burials at this time took into account the social class of the deceased. The most powerful were adorned with great luxury and more objects were left at their side. Thus, very complex funerary bundles have been found, while others only have the mummy.

Many of the Paracas necropolis mummies have a sheet of metal in their mouths. It is assumed that it was placed on the tongue for some kind of religious reason.

Political and social organization

The Paracas culture maintained a fairly hierarchical social and political organization. Their system of government was theocratic, so the priests had considerable power.

Apart from the priestly class, there was another social group with many privileges: the warriors. Finally, the rest of the town was on a third step.

The first of these classes, included in a kind of theocratic aristocracy, was in charge of the management of the ceremonial centers of all the Paracas settlements. On the other hand, the warriors also belonged to the nobility, since this culture was quite bellicose, as shown by the repeated representations of trophy heads.

Theocratic and unequal society

Like the Chavín culture, contemporary to theirs, the Paracas lived in a theocratic society. This implies that the rulers were closely linked to religion, which in turn legitimized the position of the leaders.

Similarly, the Paracas culture developed a fairly unequal society. The ruling classes, nobility, priests and warriors, had many privileges, both political and economic. On the other hand, the common people were obliged to obey their leaders. If they did not, the priests threatened them with great punishments in the name of the gods.

Military priests

A characteristic social group of the Paracas culture was formed by the military priests. These had great political and technological power, since they had great knowledge of the stars and of the different irrigation systems.

Great warriors

As noted, the remains found at the Paracas sites suggest that it was a rather warlike culture. Some historians affirm that it was a militaristic state, the first in the entire Andean world. However, their interest in the war was purely defensive and there is no evidence that they tried to conquer other towns.

The remains of the Tajahuana settlement, with its fortifications, are considered as proof that the Paracas were prepared for war. This town had four defensive lines and, in addition, it had been built in a high area perfect to withstand enemy attacks.

The drawings on their textiles have been the best source of information about the Paracas warriors. In them, military leaders appear wearing garments that are different from the rest of the population. In addition, these figures carry staffs and knives. Finally, they also carry ropes that they used to hang heads obtained as a trophy.

Ceramics

Ceramics are considered, along with textiles, the most important cultural manifestation of the Paracas civilization. The oldest ones found contain elements that prove the influence of the Chavín culture in this field.

Later, the Paracas were creating their own style, with ornamental motifs that represented natural marine elements.

The most traditional pottery of this town was black. Their ovoid-shaped vessels were made with two tubular spikes that were joined with a handle. After firing them, Paracas artisans decorated the pieces. The colors were obtained based on resin.

In addition to these vessels, bowls, goblets and two-necked vases have also been found. These pieces were decorated with symbolic designs delimited with black and white outlines. Finally, they were painted in warm colors.

Pottery

The oldest ceramic remains found in Paracas-cavernas had a greater Chavín influence.

Most were pieces decorated in a complex way and with various colors, such as red and yellow or black and white. One theory claims that the choice of colors had a religious significance.

Ceramics of the Paracas Necropolis culture

The ceramics of this phase had a less important development than that made in the Paracas-caverns. Although its artisans maintained the aesthetics of the pieces, the painting underwent a change.

In Paracas-necropolis, ornaments and colors were added before the pieces were fired. This caused them to go monochrome. The most frequent decorative motifs were animals (fish, especially), plants and people.

Architecture

The use of adobe as a construction material has meant that only examples of Paracas buildings have survived to this day. On the other hand, it has been possible to study in depth the funerary architecture and some remains of temples

Tombs

The Paracas architecture that has been best studied is the funeral home. The necropolises found allow us to know that the tombs were dug into the rocks, with a depth of about six meters.

The main settlement of this culture during the Paracas necropolis period was located near the Pisco river and the Topara ravine. The causes of the loss of importance of the former main center, on the Ica River, are unknown, although it is suggested that it could have been caused by a change in the climate or by the loss of productivity of the land.

The necropolises of this second phase became more complex. Cemeteries were made up of a large number of underground chambers in which the deceased were buried.

High spirits and Low spirits

Archaeologists have not been able to find remains of monumental architecture either on the Paracas peninsula or in other settlements. The only exception has been the lower valley of Ica, where traces of two different localities have appeared: Ánimas Altas and Ánimas Bajas.

The first must have covered a hundred hectares. The settlement was protected by walls built with straw and earth and covered with adobe. This construction had thirteen elevated structures, with a similar architectural style. The walls that have been studied were decorated with images of felines.

Close to the previous one was Animas Bajas. Its size was somewhat smaller, with 60 hectares of extension. In them were seven rectangular mounds raised with adobe.

Textiles

One of the most important crops for the Paracas culture was cotton. This product was used, together with vicuña and alpaca wool, to make fabrics and blankets. Later, they colored these fabrics with natural dyes obtained from various types of plants and minerals. In total, more than 190 different shades of green, yellow, red, blue, etc. have been counted.

The Paracas produced large fabrics. They could go from 2 meters to 24, which implies that the participation of many people was necessary to be able to elaborate them.

Textile industry was one of the most important activities for this culture. The fabrics played a prominent role in distinguishing the social origin of its inhabitants. Thus, for example, the ruling class wore clothing made with high-quality fabrics, in addition to wearing more ornaments.

Styles

Experts point out that the Paracas civilization used two different styles in its textiles.

The first, called linear, used only four colors. In this case, the fabric was quite basic and was woven with embroidered straight lines. In addition, embroidered stripes were added that surrounded the edges of the fabric. The decoration used to represent animals or a figure with big eyes.

The second style was the so-called color block. The Paracas made a composition with curved pictorial motifs, which were outlined with very characteristic edges.

Decoration of fabrics

When it came to decorating the fabrics, the Paracas could choose from a large number of patterns, from geometric drawings to anthropomorphic figures, passing through birds or cats. Although it was not the most common, sometimes colored feathers were used in the decoration.

All of these drawings had symbolic or religious significance. They are thought to reflect the spirit world, with winged supernatural creatures. Likewise, the representation of a figure carrying human heads was frequent, an allegory of the trophies obtained in battles.

Medicine

The Paracas culture has also left remains that prove its medical activities. Among the most striking is the trepanation of skulls, an operation that was performed to cure infections, tumors or fractures.

When performing surgery, his doctors anesthetized the patient using coca leaves or chicha de jora, a drink with a lot of alcohol.

Paracas surgeons and surgical instruments

The difficulty of the operations performed on the skull suggests that there were professionals specialized in medicine.

In addition, various types of surgical tools have been found in the sites. Thus, it is known that they had obsidian scalpels, knives, bandages, threads, needles or cottons.

Cranial trepanations

Do not confuse the practice of lengthening the skulls, carried out for social or religious reasons, with trepanations that were practiced for medical reasons.

Trepanning consists of making a hole in the skull to try to heal the trauma or tumors that affect that area. The holes that were made were covered with plates made of gold. Paracas doctors (called Sir Kah) are supposed to have used this technique on soldiers wounded in wars.

By studying skulls that show evidence of having undergone this operation, experts have found that many of them survived the surgery. It is impossible to know, however, if they presented sequels after her.

References

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